CHAPTER VII

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THE VIRTUE OF LOVING-KINDNESS.

Thus justice is the primary and essentially cardinal virtue. Ancient philosophers recognised it as such, but made it co-ordinate with three others unsuitably chosen.[1] Loving-kindness (_caritas, ἀγάπη_) was not as yet ranked as a virtue. Plato himself, who rises highest in moral science, reaches only so far as voluntary, disinterested justice. It is true that loving-kindness has existed at all times in practice and in fact; but it was reserved for Christianity,--whose greatest service is seen in this--to theoretically formulate, and expressly advance it not only as a virtue, but as the queen of all; and to extend it even to enemies. We are thinking of course only of Europe. For in Asia, a thousand years before, the boundless love of one's neighbour had been prescribed and taught, as well as practised: the Vedas[2] are full of it; while in the Dharma-Śāstra,[3] Itihāsa,[4] and Purāna[5] it constantly recurs, to say nothing of the preaching of Śakya-muni, the Buddha. And to be quite accurate we must admit that there are traces to be found among the Greeks and Romans of a recommendation to follow loving-kindness; for instance, in Cicero, _De Finibus_, V., 23;[6] and also in Pythagoras, according to Iamblichus, _De vita Pythagorae_, chap. 33.[7] My task is now to give a philosophical derivation of this virtue from the principle I have laid down.

It has been demonstrated in